Chapter 10.1

An Introduction to Miracles

A Critical but Confusing & Controversial Subject

Table of Topics

A) The Importance of Miracles

B) Contemporary Extremes Regarding Miracles: Anti & Super-supernaturalism & Mega Mysticism

C) A Definition of a Miracle

D) Types of Miraculous Deeds

Extras & Endnotes

Table 10.1: A 3-D View of Miraculous Deeds

Primary Points

• There is no area of biblical truth in which there is more confusion and controversy than on the topic of miracles.
• It is difficult to overstate the importance of miracles for the Christian faith. Christianity requires miracles
• “Christianity is precisely the story of a great Miracle” C. S. Lewis.
• Scripture records approximately 250 miraculous events.
• “[The] literature on miracles looks like a jungle.”
• Anti-supernaturalists do not expect miracles enough, and super-supernaturalists and mega mystics expect them too much.
• Mega mysticism is the popular notion that God regularly communicates to us regarding extrabiblical matters through more direct and miraculous means of divine revelation such as inspired intuitions and miraculous “signs.”
• While the danger of is that God does not get the credit and glory He deserves for a miracle, the equal danger of super-supernaturalism and mega mysticism is that people habitually find themselves lying about God, which sounds more like the devil’s work than anything to do with God.
• Particularly in the area of miraculous communication it is important to properly distinguish the human from the divine.
• The solution to the harmful, even sinful extremes of anti-supernaturalism, super-supernaturalism, and mega mysticism is properly recognizing miracles.
• A great deal of sound doctrine depends on when a miracle is to be expected. Super-supernaturalism and mega mysticism expect miracles when they are not promised and where they are not needed.
• We would suggest that a miracle is: an extraordinary revelation of God’s supernatural power or communication by which He intervenes in the ordinary and natural processes He has ordained because they are not sufficient to accomplish or communicate His will. This definition reflects the essential nature of miracles, their types, and their purposes.
• Three distinctions, physical vs. spiritual, direct vs. delegated, and divine vs. demonic, result in a three dimensional view of miraculous deeds.

A) The Importance of Miracles

There is no area of biblical truth in which there is more confusion and controversy than on the topic of miracles. This should not surprise us, as anything that acts as powerfully as miracles to confirm the truth or deceive the masses will be hotly debated. Indeed, few things are as powerful as miracles.

It is difficult to overstate the importance of miracles for the Christian faith. First, neither the Universe nor humans would even exist without one. Secondly, our eternal salvation has been secured by three of the most amazing miracles, including the Incarnation and Resurrection of Christ and the regeneration of Christians. The denial of these miracles is a direct denial of the Christian faith itself. Along these lines, C. S. Lewis (1898–1963) wrote:

All the essentials of Hinduism would, I think, remain unimpaired if you subtracted the miraculous, and the same is almost true of Mohammedanism. But you cannot do that with Christianity. It is precisely the story of a great Miracle. A naturalistic Christianity leaves out all that is specifically Christian. . .

The accounts of the ‘miracles’ in first century Palestine are either lies, or legends, or history. And if all, or the most important, of them are lies or legends then the claim which Christianity has been making for the last two thousand years is simply false. No doubt it might even so contain noble sentiments and moral truths. So does Greek mythology; so does Norse. But that is quite a different affair. . .

The mind which asks for a non-miraculous Christianity is a mind in process of relapsing from Christianity into mere religion. ^[1]

Likewise, the Reformed theologian John Frame writes:

Miracle stories are an embarrassment to sophisticated Buddhists, but miracle is the lifeblood of Christianity. Indeed, its central message is about a miracle, the miraculous life, death, and resurrection of Jesus Christ. ^[2]

Christianity requires miracles. No matter that rationalists, ^[3] anti-supernaturalists, ^[4] and liberal biblicists ^[5] would cringe at such a claim, it is true. And why wouldn’t it be true of the only religion created by God? It is precisely because we believe God exists and is supernatural, that we would expect a revelation of Him and communication from Him to be supernatural. Not surprisingly then, this is a predominant topic of Scripture, the Christian apologist Norm Geisler noting that Scripture records approximately 250 miraculous events. ^[6] Accordingly, as the eminent Bible scholars John McClintock (1814-1870) and James Strong (1822–1894) noted:

[F]rom first to last, the Bible is a book of miracle. Miracle is present not as an accident, separable from the main thread, but is itself the very essence of the narrative. . . . Without miracle Christianity is absolutely nothing. All that distinguishes it from simple Theism is miraculous. ^[7]

B) Contemporary Extremes Regarding Miracles: Anti & Super-supernaturalism & Mega Mysticism

One would think that such an important doctrinal topic would be sufficiently addressed in a number of Christian books. However, after studying dozens of them, old and new, we would have to agree with the well known NT scholar Colin Brown, a contemporary authority on the subject of miracles, who writes:

A striking feature of [contemporary Christian literature] is a curious absence of reference to the miracles of Jesus in works discussing trends in New Testament studies and even Christology. Clearly, embarrassment with the whole subject of miracles must be in some measure responsible for this act of conscious or unconscious suppression. But even so conservative a scholar as Donald Guthrie could apparently find no room for a discussion of the theological significance of miracles in his massive, thousand-page New Testament Theology (1981). . . .

At first sight contemporary literature on miracles [that does exist] looks like a jungle. Wherever we turn we are confronted by dense masses of argument. ^[8]

Part of the reason for the neglect of theological discussion regarding miracles is anti-supernaturalism which generally refers to those who are unnecessarily opposed to, or skeptical of miracles. ^[9] A contemporary threat here is that God may do miracles for which He does not get the glory for, because people explain it away with naturalistic explanations. Thus, the need for sound biblical discussion of miracles is needed in such an environment.

On the other hand, the popularity of what we call super-supernaturalism, prophetism, and mega mysticism gives us plenty of reasons to embark on such a study as well. Essentially, super-supernaturalism is the belief that divine miracles of all kinds are quite common today and that God-ordained miracle workers abound. ^[10] Prophetism is the belief that biblical Prophets are being given to the Church today to provide new, extra-biblical, divinely authoritative revelation. ^[11] Both of these perspectives are particularly prevalent in charismaticism. ^[12] Mega mysticism is the popular notion that God regularly communicates to us regarding extrabiblical matters (e.g. what job to choose) through more direct and miraculous means of divine revelation such as inspired intuitions and miraculous “signs.” ^[13] We would claim that if such direct revelatory events occurred, they would be miraculous and not a part of God’s normal interaction with us through Scripture, our New Nature, reason, etc. ^[14]

While the danger of anti-supernaturalism is that God does not get the credit and glory He deserves for a miracle, the equal danger of super-supernaturalism, prophetism, and mega mysticism is that people habitually find themselves lying about God, a sin that such camps do not take seriously enough. Unfortunately then, in a desire to glorify God (or in reality to glorify themselves!?), such people claim miraculous explanations for events that actually occurred in more natural, God-ordained ways, or didn’t occur at all. All of which misrepresents God, deceiving others and themselves, which sounds more like the devil’s work than anything to do with God.

Particularly in the area of miraculous communication it is important to properly distinguish the human from the divine. Is a thought to move to San Francisco a miraculous, extrabiblical, private inspiration ^[15] of God that must be obeyed, or just a mental impulse that we have the freedom to discard? Those in the mega mystical camp are in danger of misinterpreting such private inspirations as miraculous communications from God and therefore giving them an authority over their lives they do not deserve, with potentially devastating results. If such extra-biblical ^[16] thoughts and ideas are properly recognized as having natural sources, we will recognize as well that they are potentially fallible and not worthy of the unquestionable trust we give a word of God. On the other hand, if you think such extra-biblical direction is from God, you will have too much confidence in it and perhaps make a harmful mistake, and be spiritually disillusioned in the process.

The solution to the harmful and even sinful extremes of anti-supernaturalism, super-supernaturalism, and mega mysticism is the proper recognition of divine miracles. To miss or ignore a miracle when it happens is to miss an opportunity to glorify God. To claim a miracle when one really did not occur is to lie about God, deceive yourself, and to lose credibility with both believers and unbelievers. Therefore, it is vitally important that we have a biblical understanding of the nature and purpose of miracles so that we can properly identify them so that God may be rightly glorified, and the Church’s integrity maintained.

Therefore, while against super-supernaturalism, prophetism, and mega mysticism we wish to insist on the great sufficiency of the ordinary means of divine operating and communication God has ordained (e.g. natural laws, Scripture, New Nature, etc.), we do not want to be anti-supernaturalists and claim no miracles occur today. In fact, we will offer many examples of modern miracles in this section of Knowing Our God.

A great deal of sound doctrine depends on when a miracle is to be expected. Super-supernaturalism and mega mysticism are in error because they expect miracles when they are not promised and where they are not needed. God has not promised to physically heal us or miraculously lead us, nor does He need to in order for His will to be fulfilled in our lives.

On the other hand, anti-supernaturalists are in error because they ignore when God has promised a miracle because it is needed. Here is where fairist [Arminian] theology reflects an unbiblical anti-supernaturalism. In such a perspective, no supernatural rebirth or action of the Holy Spirit is needed in order for someone to receive the Gospel in a saving way. On the contrary, as we discuss elsewhere, “The man without the Spirit does not accept the things that come from the Spirit of God [including the Gospel], for they are foolishness to him, and he cannot understand them, because they are spiritually discerned (1 Cor 2:14). ^[17] Fairist theology ignores the biblical promises and the foundational need for the miracle of regeneration in saving faith, and therefore, can also be categorized as anti-supernaturalists.

C) A Definition of a Miracle

As a first step in navigating the “dense jungle” that Dr. Brown speaks of regarding the study of miracles, we will offer a definition that we suggest succinctly communicates essentially everything about a miracle. The word “miracle” is a notoriously slippery one to get a hold of, as it can mean different things to different people. What one considers a miracle, may seem a mere coincidence to another.

We would suggest that a miracle is: an extraordinary revelation of God’s supernatural power or communication by which He intervenes in the ordinary and natural processes He has ordained because they are not sufficient to accomplish or communicate His will. This definition reflects the essential nature of miracles, their types, and their purposes.

The essential nature of miracles in our definition is communicated in the word extraordinary. In fact, this is perhaps the one best word to reflect what a miracle is. Webster’s defines “extraordinary” as: “Going beyond what is usual, regular, or customary; exceptional to a very marked extent; remarkable.” ^[18]

There are several attributes of miracles that make them extraordinary including their power, frequency, and effect. Simply put, the reason a miracle is extraordinary is that it involves a supernatural deed or communication, which because of the great regularity of Nature ^[19] and the sufficiency of Scripture, makes it extremely rare in frequency, all of which results in its awe-inspiring effect. In the next chapter we will look at each of these extraordinary attributes of a miracle.

Concerning the general types of miracles, it is important to recognize that we include both an extraordinary revelation of God’s supernatural power and communication in our definition of miracles. Typically, miracles are only viewed in the realm of supernatural deeds like healings. However, the Scriptures also record several occurrences of miraculous communication such as Angels and visions. It is helpful to distinguish between miraculous deeds and communication not only because there are a confusing myriad of types of miracles, but also miraculous communication can be left out of a discussion of miracles otherwise. ^[20] Nevertheless, it is a very important category of miracles. We further discuss the types of miraculous deeds in chapters 10.4-6 and miraculous communication in chapters 10.7-11. Here we will discuss the basic nature and purpose of all miracles.

The essential purpose of miracles is reflected in our reference to it as a divine revelation. This distinguishes a miracle from other supernatural acts of God. In other words, God may supernaturally and secretly intervene in natural processes and otherwise human events throughout the world, but if His intention is to hide the fact that He is intervening, we would prefer to label such an event as a secret divine manipulation, but not a miracle. The primary reason, is that we define a miracle as something God intends to be a mode of divine revelation, the purpose of which is to glorify God. ^[21]

The fact that God desires miracles to be a divine revelation of Himself gives us a great deal of comfort in the great responsibility we have to properly recognize them. In other words, God Himself works to ensure that miracles are obvious enough to sincere people that they will be properly recognized. We will discuss this more in the next chapter.

Finally, an additional purpose of miracles reflected in our definition speaks to the proper expectation of miracles as well. We believe miracles are: an extraordinary revelation of God’s supernatural power or communication by which He intervenes in the ordinary and natural processes He has ordained because they are not sufficient to accomplish or communicate His will. This is perhaps the best explanation of when miracles will occur: in the relatively very rare occasion that the more normal processes God has implemented for the care of His Creation (i.e. natural laws) and communication of His will (i.e. Scripture and New Nature) are not sufficient to do so.

As noted above, this is an important issue in our day as anti-supernaturalists do not expect miracles enough, and super-supernaturalists expect them too much. It is because God is willing and able to transcend the means of both Nature and Scripture if necessary to accomplish His will, that anti-supernaturalists have an erroneous world view. It is because of the great sufficiency that God has built into Nature and Scripture for accomplishing His will that super-supernaturalists and mega mystics are likewise out of sync with their God on the issue of miracles.

D) The Types of Miracles

Above we defined a miracle as an extraordinary revelation of God’s supernatural power or communication by which He intervenes in the ordinary and natural processes He has ordained because they are not sufficient to accomplish or communicate His will. As such, we discussed the extraordinary nature of miracles and introduced their two basic types: miraculous deeds such as a healing, and miraculous communication such as visions. Here we wish to begin expanding on an understanding of the different types of miracles beyond these general categories, focusing specifically on miraculous deeds, while beginning in chapter 10.7 we further discuss the types of miraculous communication.

In general, miraculous deeds can be categorized in three different dimensions. The first is by effect, being physical or spiritual in nature, one affecting the human body and the other the human “heart.” For example, we suggest that raising a dead man to life is a physical miracle, while giving a spiritually dead person spiritual eternal life through the regeneration that occurs with the communication of the Gospel is a greater and spiritual miracle.

Secondly, miracles can be distinguished based on their relationship to God as in whether they are an instance of God’s direct supernatural power, or His delegated supernatural power operating through an intermediary, something we often refer to as miracle working. To “delegate” means to “appoint as one’s representative; to assign responsibility or authority.” ^[22] When power, authority, or ability is delegated, it is not operating directly from its source, but rather through an instrument. For example, there is an important difference between God directly healing someone at rare times, perhaps in answer to prayer, and the abilities of human miracle workers like the Apostles who at times healed instantly on command. God is doing direct miracles today, the Apostles were working delegated miracles then, the latter of which we do not believe is happening today.

Thirdly, it is obviously important to distinguish miracles by their morality, or whether or not they are divine or demonic. satan and his servants can clearly perform miracles, and ones as powerful as God’s servants, demonstrating the importance of distinguishing them. We defend the reality of demonically empowered miracles and discuss the critical topic of distinguishing them from the divine in chapter 10.6. ^[23]

These three distinctions, physical vs. spiritual, direct vs. delegated, and divine vs. demonic, result in a three dimensional view of miraculous deeds. This perspective is portrayed in Table 10.1 below under Extras & Endnotes, and because a “picture” is worth a thousand words, we suggest a brief review of the table will better communicate the distinctions we are making for the purposes of the following discussion.

Admittedly, such distinctions may appear to unnecessarily complicate the already complex topic of miracles. However, oversimplification of what a miracle is also leads to superficiality or error because what is viewed as a miracle is often too narrow. We hope the reader will agree that a “3-D” view of miracles expands our understanding and perspective of them.

Pastoral Practices

• It would be instructive to ponder our own lives and recognize any potential miracles God has performed for or around us. Let us first of all take note of the amazing miracle of spiritual regeneration in conversion, both in our lives and the lives of others. What other miracles have we seen or experienced?

Extras & Endnotes

Table 10.1: A “3-D” View of Miraculous Deeds

		Effect
		Physical	Spiritual
Morality	Divine	Physical Miracles Performed by God [Ch. 10.4] Examples: the initial Creation & final re-Creation, Christ’s Incarnation & Resurrection, & all healings today. Primary purposes: revealing the nature of God & accomplishing His plan of salvation. Characteristic: granted in answer to prayer, but often denied.	Spiritual Miracles Performed by God [Ch. 10.4] Example: OT regeneration Purpose: empowering super-natural faith & accomplishing His plan of salvation.	Direct	Relationship to God
		Physical Miracle Working [Ch. 10.5; Book 11] Examples: incarnate Christ, angels, sign gifts of Prophets & Apostles, & exorcism. Primary purpose: authenticating Scripture gifts. Characteristic: occur by the command or touch of a person and never fail.	Spiritual Miracle Working [Ch. 10.5] Examples: regeneration through the Gospel, love through regeneration, & abilities through serving gifts. Primary purpose: authenticating the Gospel & building the Church.	Delegated Delegated
	Demonic	Physical Demonic Miracle Working [Chs. 10.6; 11.11-13] Examples: false Prophets & antichrist. Purpose: testing God’s people & deceiving His enemies.	Spiritual Demonic Miracle Working [Chs. 10.6; 11.11-13] Example: demonic possession Purpose: God’s punishment of rebellion against Him

A Devotion to Dad

Dear heavenly Father, we praise You for revealing Yourself through Your miraculous works and words. We will not be anti-supernaturalists who shut You out of Your own Creation claiming You cannot and will not interfere. Nor will we be like the super-supernaturalists who demand or need miracles in order to prove Your goodness. Rather, we confess that the miracle of our salvation is enough and rejoice in any others as simply extra manifestations of your power and mercy. Amen.

Gauging Your Grasp

1. Why is there so much controversy about miracles?
2. In what ways are miracles important for the Christian faith?
3. Approximately how many miraculous events are recorded in Scripture? What is the message in that?
4. How do we define an anti-supernaturalists? What is the danger of being one?
5. How do we define a super-supernaturalists? What is the danger in being one?
6. What do we mean by mega mysticism? What is the danger of this perspective?
7. What is the solution to anti-supernaturalism, super-supernaturalism, and mega mysticism? Why would this be so?
8. What do we mean when we say a great deal of sound doctrine depends on when a miracle is to be expected?
9. How do we define a miracle? Is there anything you would change about this definition?
10. What are the different types of miracles based on their effect, relationship to God, and morality? Can you name an example of each?

Publications & Particulars

1. C. S. Lewis, Miracles: A Preliminary Study (Macmillan, 1947), 83, 97, 161. ↑

2. John M. Frame, The Doctrine of the Knowledge of God (Presbyterian and Reformed, 1987), 302. ↑

3. Rationalism is essentially the belief that there is no such thing as divine revelation, including miracles. For further discussion see chapter 2.9. ↑

4. Anti-supernaturalism is essentially the belief that Nature cannot be interrupted. For further discussion see chapter 10.12. ↑

5. Liberal biblicism is the term we use to refer to essentially the nineteenth century Bible “scholars” such as Rudolf Bultmann who had a lot to say about the Bible, but denied the miraculous. ↑

6. Norm Geisler, Baker Encyclopedia of Christian Apologetics (Baker, 1999), 482. See extensive list on pp. 482-86. ↑

7. John McClintock and James Strong, “Miracles” in Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature (M&S) CD-ROM (Ages Software, 2000), 43-4. ↑

8. Colin Brown, Miracles and the Critical Mind (Eerdmans, 1984), 262, 171. ↑

9. For further discussion of anti-supernaturalism see chapter 10.12 ↑

10. For further discussion of super-supernaturalism see especially chapters 3.13-16 ↑

11. For further discussion of prophetism see Book 9: God’s Prophets. ↑

12. By modern charismaticism we are primarily referring to what is commonly labeled the “charismatic” movement that began with the Pentecostals in the early 1900’s, spread into denominational churches in the 1960’s and 70’s, and has merged with what is referred to as the Third Wave churches today. Pentecostal churches include Assembly of God, Church of God, Open Bible, Apostolic, Foursquare Gospel, and Full Gospel. Third Wave churches include Vineyard and a variety of independent congregations.

    We thank God for all He has done through the “charismatic” movement, and for the dear Christian brothers and sisters who would claim membership in it. However, throughout Knowing Our God (KOG) we refrain from referring to this movement as “charismatic,” because this erroneously implies a uniqueness and even superiority in Christian grace (charis), and by further implication, a superior possession or experience of the Holy Spirit.

    Surely no right-minded “charismatic” would desire to claim such a superiority over their Christian brothers and sisters, especially since they cannot demonstrate one. Biblically speaking, being “led by the Spirit,” experiencing His power, and living “not under law” but by “grace [charis]” is most clearly manifested in the “fruit of the Spirit” which the Apostle Paul describes as “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (Gal 5:4, 18, 22-3). “Charismatic” Christians in general are not superior in these virtues of love and holiness compared to other Christians, and these virtues are the real essence of Christian charisma, making all obedient Christians true “charismatics,” not just a particular sect.

    In fact, the greatest and most important uniqueness of charismatic churches over other authentic Christian churches is not their love or holiness, but rather an emphasis on, and practice of: 1) emotional worship, 2) speaking and/or praying in an incoherent tongue, 3) claims to direct divine revelation through spiritual gifts such as prophecy, and 4) claims to a greater abundance of miracles in general through the gifts of healing and miracle working.

    Therefore, throughout KOG we use the terms emotionalism (see chapters 4.8-11), glossaism (Gr. glossa: “tongue,” see Book 12: The Truth About Tongues), prophetism (see Book 9: God’s Prophets), and super-supernaturalism (see chapters 10.14-16) to refer to these distinctives respectively, while recognizing that they may exist elsewhere as well. Accordingly, we believe this allows us to address the areas of concern we have regarding the movement, and avoid speaking critically of the movement as a whole, which has many good, although not unique, attributes as well.

    Likewise, we refrain from referring to those Christians who would differ from “charismatics” as “non-charismatics,” erroneously implying again that the latter is somehow lacking in grace. Rather, those who oppose the sometimes bizarre worship of emotionalism, the obscure utterances of glossaism, the extra-biblical revelations of prophetism, and the miracle-a-minute mindset of super-supernaturalism are better labeled as historicists. This reflects the fact that for at least 1600 years of Church history, the great majority belief and practice of God’s people was opposed to all of the uniquenesses that the “charismatic” movement claims today.

    It is a historical fact that miraculous gifts such as healing, tongues, and prophecy ceased functioning in the church in the fourth century when the NT canon had been completed, recognized and sufficiently distributed. Accordingly, the very few people since then who have promoted bizarre forms of worship, obscure utterances in prayer, claims to extra-biblical revelation, and miracle working abilities, were always thought to be deceived and dangerous, and not accepted as biblical Christians. What those in charismaticism also refuse to admit, or take seriously enough, is that the modern versions of the miraculous gifts being claimed do not match the attributes of their biblical counterparts. For a great deal of discussion on these matters see the books in Volume 2 of KOG. ↑

13. For further discussion of mega mysticism see Book 14 ↑

14. For more discussion of these more standard means of divine revelation and decision making see chapters 7.7-15. ↑

15. By private inspiration, we mean a type of direct divine revelation that is never described in Scripture, and distinguished from the public revelation of Apostles and Prophets for the purpose of helping other people. For further discussion see chapter 14.1. ↑

16. By extra-biblical we do not mean unbiblical, but simply outside of that which God reveals and instructs in Scripture, and which therefore, has no divine authority over a Christian’s life. ↑

17. For further discussion of the process of saving faith see chapter 4.16 and 6.2-3. ↑

18. Webster’s Ninth New Collegiate Dictionary, Frederick C. Mish, ed. (Merriam-Webster, 1986), 441. ↑

19. Webster’s defines “nature” in several ways including, 1) “a creative and controlling force in the universe,” and 2) “the external world in its entirety.” (789). Of course a Christian world view would only accept the latter, and this is all we mean by the term. ↑

20. Geisler, 482-86. However, although the list includes occurrences of both miraculous deeds and communication, he does not distinguish them or sufficiently list examples of the latter. ↑

21. For further discussion on the concept of secret divine manipulation in contrast to divine revelation, see chapter 7.16.

    Some would categorize such clandestine supernatural interventions of God as an aspect of divine Providence. As we note elsewhere, the term divine providence is used in a variety of ways in Christian theology. We use it to refer to God’s ordained natural laws that sustain Creation, and therefore, distinguish it from divine miraculous interventions. For further discussion of common errors associated with divine providence see sections 10.1.C with endnotes; 10.2.A.1; 10.3.D.5; 10.12.B.4.. For further discussion on the need to recognize and authenticate any revelation, including the miraculous kind, see section 3.1.C and 7.1.B.5. ↑

22. Webster’s Ninth New Collegiate Dictionary Frederick C. Mish, ed. (Merriam-Webster, 1986), 336. ↑

23. For further discussion of the distinguishing between divine and demonic miracle working see chapters 11.11-13. ↑